CHAPTER FOUR

 

Jeremy worked for a couple of hours, unpacking, examining, provisionally cataloguing, filing.  There were no finds this morning - merely accounts and legal documents and business letters.  Stuff for Coulton and Tawney and the Hammonds; not at all his cup of tea.

      By half-past twelve the weight of boredom had become too much for him.  He broke off and, in search of a little spiritual refreshment, turned to the Fifth Earl's vellum-bound notebook.

      'July 1780,' he read.  'Sensuality is close allied with sorrow, and it sometimes happens that, on account of the very sincerity of her Grief, the weeping Widow is betrayed by her own Feelings and finds herself unable to resist the importunities of the funeral Guest, who knows the Art of passing imperceptibly from Condolence to Familiarity.  I myself have posthumously cuckolded a Duke and two Viscounts (one of them no later than last night) upon the very Beds from which, but a few hours before, they had been borne in Pomp to the ancestral Sepulchre.'

      That was something for his mother, Jeremy reflected.  The sort of thing she really adored!  He had a good mind, if it wasn't too horribly expensive, to cable it to her in a night letter.

      He returned to the notebook.

      'One of the Livings in my Gift having unexpectedly fallen vacant, my Sister sent me today a young Divine whom she commends, and I believe her, for his singular Virtue.  I will have no Parsons around me but such as drink deep, ride to Hounds and caress the Wives and daughters of their Parishioners.  A Virtuous Parson does nothing to test or exercise the Faith of his Flock; but as I have written to my Sister, it is by Faith that we come to Salvation.'

      The next entry was dated March 1784.

      'In old Tombs newly opened a kind of ropy Slime depends from the roof and coats the walls.  It is the condensation of decay.'

      'January 1786.  Half a dozen pensées in as many years.  If I am to fill a volume at this rate, I must outlast the patriarchs.  I regret my sloth, but console myself with the thought that my fellow men are too contemptible for me to waste my time instructing or entertaining them.'

      Jeremy hurried over three pages of reflections on politics and economics.  Under the date of March 12th, 1787, he found a more interesting entry:

      'Dying is almost the least spiritual of our acts, more strictly carnal even than the act of love.  There are Death Agonies that are like the strainings of the Costive at stool.  Today I saw Mr B. die.'

      'January 11th, 1788.  This day fifty years ago I was born.  From solitude in the Womb, we emerge into solitude among our Fellows, and return again to solitude within the Grave.  We pass our lives in the attempt to mitigate that solitude.  But Propinquity is never fusion.  The most populous City is but an agglomeration of wilderness.  We exchange Words, but exchange them from prison to prison, and without hope that they will signify to others what they mean to ourselves.  We marry, and there are two solitudes in the house instead of one; we beget children, and there are many solitudes.  We reiterate the act of love; but again propinquity is never fusion.  The most intimate contact is only of Surfaces, and we couple, as I have seen the condemned Prisoners at Newgate coupling with their Trulls, between the bars of our cages.  Pleasure cannot be shared; like Pain, it can only be experienced or inflicted, and when we give Pleasure to our Lovers or bestow Charity upon the Needy, we do so, not to gratify the object of our Benevolence, but only ourselves.  For the Truth is that we are kind for the same reason as we are cruel, in order that we may enhance the sense of our own Power; and this we are for ever trying to do, despite the fact that by doing it we cause ourselves to feel more solitary than ever.  The reality of Solitude is the same in all men, there being no mitigation of it, except in Forgetfulness, Stupidity or Illusion; but a man's sense of Solitude is proportionate to the sense and fact of his Power.  In any set of circumstances, the more Power we have, the more intensely do we feel our solitude.  I have enjoyed much Power in my life.'

      'June 1788.  Captain Pavey came to pay his respects today, a round, jovial, low man, whom even his awe of me could not entirely prevent from breaking out into the vulgar Mirth which is native to him.  I questioned him concerned his last Voyage, and he very minutely described for me the mode of packing the Slaves in the holds; the chains used to secure them; the feeding of them and, in calm weather, the exercising on deck, though always with Nets about the bulwarks, to prevent the more desperate from casting themselves into the sea; the Punishments for the refractory; the schools of hungry sharks accompanying the vessel; the scurvy and other diseases, the wearing away of the negroes' Skin by the hardness of the planks on which they lie and the continual Motion of the waves; the Stench so horrible that even the hardiest seaman will turn pale and swoon away, if he ventures into the hold; the frequent Deaths and almost incredibly rapid Putrefaction, especially in damp Weather near the Line.  When he took his leave, I made him a present of a gold snuff box.  Anticipating no such favour, he was so coarsely loud in his expression of thanks and future devotion to my Interests, that I was forced to cut him short.  The snuff box cost me sixty guineas; Captain Pavey's last three Voyages have brought me upwards of forty thousand.  Power and wealth increase in direct proportion to a man's distance from the material objects from which wealth and power are ultimately derived.  For every risk taken by the General Officer, the private soldier takes a hundred; and for every guinea earned by the latter the General earns a hundred.  So with myself and Pavey and the Slaves.  The Slaves labour in the Plantation for nothing but blows and their diet; Captain Pavey undergoes the hardships and dangers of the Sea and lives not so well as a Haberdasher or Vintner; I put my hands to nothing more material than a Banker's draft, and a shower of gold descends upon me for my pains.  In a world such as ours, a man is given but three choices.  In the first place, he may do as the multitude have always done and, too stupid to be wholly a knave, mitigate his native baseness with a no less native folly.  Second, he may imitate those more consummate fools who painfully deny their native Baseness in order to practise Virtue.  Third, he may choose to be a man of sense - one who, knowing his native Baseness, thereby learns to make use of it and, by the act of knowledge, rises superior to it and to his more foolish Fellows.  For myself, I have chosen to be a man of sense.'

      'March 1789.  Reason promises happiness; Feeling protests that it is Happiness; Sense alone gives Happiness.  And Happiness itself is like dust in the mouth.'

      'July 1789. If Men and Women took their Pleasures as noisily as the Cats, what Londoner could ever hope to sleep at nights?'

      'July 1789.  The Bastille is fallen.  Long live the Bastille!'

      The next few pages were devoted to the Revolution.  Jeremy skipped them.  In 1794 the Fifth Earl's interest in the Revolution gave place to interest in his own health.

      'To those who visit me,' he had written, 'I say that I have been sick and am now well again.  The words are quite untrue; for it was not I who lay at Death's door, nor is it I who am recovered.  The first was a special creation of Fever, an embodiment of Pain and Lassitude; the second is not I, but an old man, weak, shrunken and without desires.  My name and some memories are all that remain to me of the Being I once was.  It is as if a Man had died and willed to some surviving Friend a handful of worthless trinkets to remember him by.'

      '1794.  A sick, rich Man is like one who lies wounded and alone in the deserts of Egypt; the Vultures hover lower and lower above his head and the Jackals and Hyenas prowl in ever-narrowing circles about the place where he lies.  Not even a rich Man's Heirs could be more unsleepingly attentive.  When I look into my Nephew's face and read there, behind the mask of Solicitude, his impatient longing for my Death and his disappointment that I am not already gone, I feel an influx of new Life and Strength.  If for no other reason, I will live on to rob Him of the Happiness which he still believes (for he is confident of my Relapse) to be within his Grasp.'

      '1794.  The World is a Mirror, reflecting his image to the Beholder.'

      'January 1795.  I have tried King David's remedy against old age and found it wanting.  Warmth cannot be imparted, but only evoked; and where no lingering spark persists, even tinder will not raise a flame.

      'It may be as the Parsons say, that we are saved by another's vicarious suffering; but I can vouch for the fact that vicarious pleasure is without efficacity, except only to enhance the sentiments of Superiority and Power in him who inflicts it.'

      '1795.  As the Satisfactions of Sense decay, we compensate ourselves for their loss by cultivating the sentiments of Pride and Vanity.  The love of Domination is independent of the bodily faculties and therefore, when the body loses its powers, may easily take the place of vanished Pleasure.  For myself, I was never without the love of Dominion even when in the Throes of Pleasure.  Since my late Death, the Phantom that remains of me is forced to content itself with the first, less substantial and, above all, less harmless of these two Satisfactions.'

      'July 1796.  The fishponds at Gonister were dug in the Ages of Superstition by the monks of the Abbey upon whose foundations the present House is built.  Under King Charles I, my great-great-grandfather caused a number of leaden Discs engraved with his cypher and the date, to be attached by silver rings to the tails of fifty well-grown carp.  Not less than twenty of these fish are alive today, as one may count whenever the bell is rung that calls the Creatures to be fed.  With them come others even larger than they - survivors, it may be, from the monkish times before King Henry's Dissolution of the Religious Houses.  Watching them through the pellucid Water, I marvel at the strength and unimpaired agility of these great Fishes, of which the oldest were perhaps alive when the Utopia was written, while the youngest are co-eval with the author of Paradise Lost.  The latter attempted to justify God's ways to Man.  He would have done a more useful Work in undertaking to explain the ways of God to Fish.  Philosophers have wasted their own and their readers' time in speculations about the Immortality of the Soul; the Alchemists have pored for centuries over their crucibles in the vain hope of discovering the Elixir or the Stone.  Meanwhile, in every pond and river, one may find Carps that have outlived three Platos and half a dozen Paracelsuses.  The Secret of eternal Life is not to be found in old Books, nor in liquid Gold, nor even in Heaven; it is to be found in the Mud and only awaits a skilful Angler.'

      Outside the corridor the bell rang for lunch.  Jeremy rose, put the Fifth Earl's notebook away and walked towards the lift, smiling to himself at the thought of the pleasure he would derive from telling that bumptious ass, Obispo, that all his best ideas about longevity had been anticipated in the eighteenth century.